Nigerians, Beware Of Beauty Pageants!

By Uche Ezechukwu

I was billed to officiate at a beauty pageant-cum award giving ceremony, last Friday at Owerri, as keynote speaker. I had written what I considered a good speech and had got an expert to translate it into Igbo, as the entire proceedings at the Asa Igbo pageant would be in Igbo language. It was that refreshing departure from the norm, as well as the assurance by the organizers that it was not going to be like the run-of the mill pageants, about which I had since become suspicious, that had made me to agree to participate fully.

*Chidinma Okeke

I did not only agree to participate but had also made this newspaper, whose editorial board I chair, to throw its weight behind the planning and execution of the event with publicity. We had publicized and popularized the event as professionally as we could. We were convinced that we were supporting a good course, because the Asa Igbo pageant would be an occasion to glorify and promote Igbo language, values and culture.

The paper I prepared was directed at that noble theme. I had since started frowning at the promotion of female cleavages and nudity as signifying beauty. Hence, in the eyes of the different organizers of beauty pageants in the West and which has been copied line, hook and sinker by Nigerian organizers like Ben Bruce and co., the most beautiful maidens are those that flaunt their feminine attributes best and most alluringly before male audiences and judges and most audaciously. As a typical African, this definition of ‘beauty’ appears very defective to me, because in our African milieu, the beauty of a woman, especially the nubile female, is defined more by inside, unseen values than by the outward attributes which can be cosmetically achieved.

In the other words, many of the Miss This; Miss That which most of our beauty pageants have been turning out might, in fact, be painted sepulchers with stinking inside attributes, which to the ordinary African, does not constitute the beauty of a woman.

The organizers of the Asa Igbo pageant had assured us that they had the same lofty objectives as I was espousing when I first discussed with Mike Akabueze, the president of the Asa Igbo Foundation, as a condition for agreeing to the partnership with The Authority. They had assured me that their beauty queen would be one that could stand out any day as the ambassador of Igbo beauty as defined by Igbo culture and philosophy. I was completely bought over and made up my mind to deliver a paper that would add some colour to the event. The title of my paper was: The Woman as the Glory of Her Society, which I would have delivered in Igbo as: Nwanyi bu Ugo Mba.

After The Onitsha Massacre

By Chuks Iloegbunam

One of the stories out of last week’s massacre in Onit­sha had to do with a uniformed man who sud­denly paced a few steps ahead of his cohorts, raised his as­sault rifle, trained it on Nkiru­ka Anthonia Ikeanyionwu, a 21-year old undergradu­ate, and pulled the trigger at pointblank range. Red-hot lead homed into her chest. The impact flattened her.

*Nkiru­ka Anthonia Ikeanyionwu: Shot dead by 

security agents during the pro-Biafra peaceful 

protests in Onitsha 

Blood spouted immediately, turning her light-blue dress crimson. She died instantly. She was armed – with her cell­phone! Her scandalized com­rades raised a concerted voice of protest but colleagues of the cowardly shooter covered him with their outstretched arms and led him to their backward formations. Some others re­portedly shot dead in similar circumstances were named as Chima Onoh (Enugu State), Kenneth Ogadinma (Abia State), Angus Chikwado and Felicia Egwuatu (Anambra State).

There was one weapon wielded by almost every par­ticipant or watcher of the demonstration that blockaded the Niger Bridge. That weap­on was the mobile phone. This has heightened incredulity re­garding some other stories in circulation. Since every mo­bile phone has a camera and a cine-camera, was it possi­ble that major aspects of the Onitsha demonstration could have passed unrecorded? How come that, of the thou­sands of photographs taken on the bloody day, there was no single frame and no sin­gle clip that captured a single demonstrator who was armed with a bludgeon, a machete, a gun, or an explosive device? Some were armed with the Bi­ble, singing Christian hymns. Some were armed with the Biafran flag. Most were armed with mobile phones. Yet, their members were rewarded with hails of gunfire!

A fabulous story claimed that the pro-Biafra agitators had burnt down the Onitsha Central Mosque. How come that, to this day, not a single photograph of the incinerated mosque is available for public viewing? Another fantastic story claimed that the dem­onstrators torched branded Dangote vehicles. Why, then, is it that not a single picture of a single one of the burnt vehi­cles is on exhibition anywhere in the world? On the night of the demonstrations, the Sabon Gari Market in Kano went up in flames. Pictures abound of the burnt market; films exist of the market burning. How come that, as concerns Onit­sha, there is no pictorial evi­dence of violent demonstra­tions, no pictorial evidence of the “burnt” mosque, and no pictures of the “torched” Dan­gote vehicles?